#thanks for the ask!!! I rambled.
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tracle0 · 2 months ago
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Happy Storyteller Saturday! Can we have a breakdown of all the colours in the colour story please?
Happy STS :)!
YES.
Colour story takes place in a world where some people are born as either a secondary - able to control only their secondary colour (orange, green, purple), or a primary - able to control one of three primary colours (red, yellow, blue) as well as the two secondary colours that connect to it (yellow being green and orange, etc).
Mages can strip their colours from the landscape or creature around them, and channel them into various uses - attacks or industry or what have you. In-world, dyes and precious gems are quite important, as well as working with the land to have a better advantage over others.
There are also colour storms that occur in the story, that... ever so slightly alter the mages in question, in both mood and potential controlling ability? I will discuss this as well, as it is quite important to the story!
Within the story, we also have a little heist team, which involves one of each colour. I'll talk about them too because it's my ask and I do what I want.
Red
Red mages control both red and orange (NOT purple - we are working with the light spectrum, not the colour wheel!). Their storms typically make them hot-headed or manic, and more impulsive. Arguably the weakest of the primary colours, given that they only have orange to control as well.
In-story, our red mage is a terrifyingly powerful man, nicknamed, uh. Red. He survived a colour swarm and emerged much more manic and much more powerful than when he entered, and has a very intent obsession with tracking down the people who 'killed' his sibling, for. Revenge. He is incredibly affected by his storm.
Special note - he uses his colour to navigate the world! Lad has been blind from birth, but uses his magic to 'see' where red and orange things are, in order to get around. Isn't flawless, but does help.
Orange
Orange mages control only their colour, orange. Their storms make them paranoid and jumpy.
In-story, our orange mage is a visiting scholar from the country of Jaque named Clem. They were studying colour storms, specifically the mysterious purple storms, when they were framed for academic misconduct and expelled, then almost killed. They are incredibly affected by their storm.
Special note - during the attempt on their life, they ripped the brown from their eyes in order to survive and escape. Their eyes are now permanently white.
Yellow
Yellow mages control their colour, yellow, as well as orange and green. Their storms make them cheerful and chipper.
In-story, our yellow mage is a hitman for hire, Sunny. He's quite distant, selectively mute, and very efficient at what they do. Red has been hiring them for a while, and has a professional trust in them. They are mildly affected by their storm.
Special note - they work in this field because it pays more than traditional work does, and they want to support their grandparents who helped raise them.
Green
Green mages control only their colour, green. Their storms make them passive and inactive, patient.
In-story, our green mage is Red's long-standing business partner, Lief, known to most as Leaf. She used to date his sibling before they 'died'. She takes care of the ground work and funding for his work, and is available on-call for any work she may be needed for. She is mildly affected by her storm.
Special note - she keeps a nice rooftop garden tended to, which is handy for mages needing to practise pulling colours, as the flowers blooming occur in every colour you could want.
Blue
Blue mages control their colour, blue, as well as green and purple, making them arguably the most powerful primary, as they're the only primary with access to purple. Their storms make them sorrowful and depressive.
In-story, our blue mage is the heir to a conglomerate dye industry, Brighton. He's hired Red's team to take down a mysterious White threat, and is one of the most unlikeable people you could ever meet. Most of his work is making sure his sister, Bernadette, doesn't take his inheritance away. He is incredibly affected by his storm.
Special note - he invented a device called a colour containment capsule colorb, which traps a high volume of highly concentrated colour in a small orb, ready to use when necessary.
Purple
Purple mages control only their colour, purple. Their storms make them... well, in-story, there are no purple storms, so no-one is really sure what their storms do. Purples are also incredibly subservient and passive, making the ideal slave for those who can afford to buy them. As a result, purples are rarely seen as people.
In-story, our purple mage is the young and incredibly sheltered hellraiser, Fina. She was saved from being snatched away by Red, and decided to follow him to learn how to use her magic like he does, then got roped into his heist. She's excitable, eager, bookish, and not very experienced with magic, but is keen to learn.
Special note - she is lovely :)
Bonus...
White
White mages are a new phenomenon and are formed through a very delicate and painful procedure wherein mages have their colours stripped away from them and replaced with basically a chemical void. They should not exist and are a huge threat to society as a whole.
In-story, our white mage is the only survivor of the aforementioned very delicate and painful procedure, Elan. They're twitchy, boiling with fury, and caught in a twisted and toxic love affair with the person behind their forced change, Bernadette. They are actively hurt by the presence of colour, and work tirelessly to strip it away from their surroundings - be that landscape, objects or people.
Special note - this is Red's sibling, who is very very very much not dead.
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kourota · 5 months ago
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⸢This story is for just that one reader.⸥
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floofanflurr · 5 months ago
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Comic under the cut:
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“And all the kids cried out, ‘Please stop, you're scaring me’”
“I can't help this awful energy”
“Goddamn right, you should be scared of me”
-Control by Halsey
(There is no player influence or Chara taking control in this comic… just a scared kid trying to protect themself the only way they know how.)
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somnimagus · 1 year ago
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My page for @sheikahzine; about Impaz's duty to her village, empty of people and full of memories.
[id in alt text]
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deerspherestudios · 7 months ago
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Small(or not) what if scene 👀 What if Mushroom Boy didn't have the ability to hypnotize people, but just read their minds???
Like an AU where his powers are different? I'll indulge since the scenario does seem interesting! 🍄
If Mychael didn't have hypnosis but instead read minds under cut:
Mychael's hypnosis is pretty much his main go-to for survival. As a pacifist (or at least he tries to be) the fastest way to de-escalate a hostile situation is throwing a hypnosis blanket over the threat and make them docile/non-aggressive. If it has a mind he can manipulate why go about it any other way? And keep in mind it's a one-way street. He can feed thoughts into your head but the only way he knows it's working is you reacting externally like with your words and actions.
But suppose he can't manipulate minds but only read them? I think it would shift his entire personality. Knowing people's true intent and what they think of him would change his survival behavior. Instead of placating the threat directly and just force people to accept his presence (albeit under mind control), he'd have to adapt on the spot more often.
He'd have to say and act in whatever way that would earn others' trust enough so they won't hurt him, or just turn and run if he feels like they're out for his blood. He'd be more manipulative, less open and honest, and wear several more masks than he already does now. He'd never give away that he knows what you're thinking at any time, since that's basically his only tool to survive so he wouldn't give up that information easily.
And I imagine after hearing "WHAT THE FUCK IS THAT" over and over and over every single time he meets someone new, he'd just accept nobody wants him at all. So would he even begin to yearn for company? Absolutely not.
This was a really fun scenario so I made a quick doodle just highlighting their main mindsets:
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technically-human · 3 months ago
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okay now please doodle Charles and Edwin’s wedding. Also love your art it’s so cute and loveable in a way
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Sherwani for Charles and morning dress for Edwin, yay
ko-fi
And you get a little headcanon/concept
At some point during their friendship, way before Port Townsend, Charles mentioned the tradition of wearing gold at weddings. He did so in a sad sort of way, as he had seen the pictures from his parents wedding, and knew her mum had not been allowed to wear a lehenga nor many gold accessories.
Maybe, as these things are meant to bring happiness to the couple, he mentions that as a child he believed his parents marriage would have been happier if she wore those things.
Edwin starts to collect gold items. He doesn't analyze the reason, but if a case offers gold as payment? Edwin is taking it. Charles thinks nothing of it, it's just one of Edwin's quirks.
After his revelations in Port Townsend, Edwin will eventually realize a few things regarding his gold rush.
And they will have a lot of gold jewlery for their wedding day!
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resplendent-ragamuffin · 5 months ago
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I have encountered issues with JVP in the past in regards to not accommodating kashrut/shabbat observance (and wheelchairs), but previously hasn’t heard about the Mikvah thing. Do you have any sources I can refer to?
Oh boy. Oh boy oh boy oh boy. The noise I made when I saw this ask.
You are probably unaware but I have literally been working on a post on this topic since February. Bless you for asking me about it and giving me a reason to share it. Genuinely. I'm delighted.
Without further ado, now that I've finally finished:
On the JVP Mikveh BS
Some of you are no doubt aware of the Jewish Voice for Peace Mikveh Guide (on JVP’s website here, and here on the Wayback Machine in case that link breaks). You may have seen the post I reblogged about it, you may have seen the post about JVP in general on @is-the-thing-actually-Jewish, or you may have heard about it elsewhere. Or maybe you’ve somehow managed to avoid all knowledge of its existence. (God I wish that were me.) Even if you know about it, even if you’ve scanned through it, you probably haven’t taken the time to read it through properly.
I have.
God help me.
I was originally looking through it to help draft the @is-the-thing-actually-Jewish post back in February, but some terrible combination of horror, indignation, and probably masochism compelled me to do a close reading, so that I could write this analysis and share it with you, dear readers. For those of you who’ve never heard of a mikvah, for those of you who’ve immersed in one, for those of you who’ve studied it intensely—I give you this, the fruit of my suffering, so you too can understand why “Mikveh: A Purification Ritual for Personal and Collective Transformation,” written by Zohar Lev Cunningham and Rebekah Erev for Jewish Voice for Peace has got so many people up in arms.
Brace yourselves. It’s going to be a long journey.
First off, a disclaimer: When I say something is “required in Jewish law” or whatnot, I’m talking about in traditional practice / Torah-observant communities; what is often called “Orthodox.” There’s a wide range of Jewish practice, and what is required in frum (observant) Judaism may not be required in Reform Judaism, etc. Don’t at me.
Second note: I myself am Modern Orthodox, and come from that perspective. I’m also very much more on the rationalist side than the mysticism side of things. I did run this past people from other communities. Still, if I’ve missed or misrepresented something, it was my error and was not meant maliciously.
Third: I am not a rabbi. I am a nerd who likes explaining things and doing deep dives. Again, I may have made errors–please let me know if you spot any, and I’d be happy to discuss them.
Now then. Before we get into the text itself, let’s give some background.
WHAT IS THIS MIKVEH THING ANYWAY?
A mikveh (or mikvah, both they and I switch between spellings; plural mikva’ot) is a Jewish ritual bath, sometimes translated as an immersion pool. Some communities or organizations that run mikva’ot will have a single all-purpose all-purpose, some have separate human- and utensil-pools, and some have separate women’s and men’s pools. The majority of the water in a mikvah has to be “living waters,” i.e. naturally collected rather than from a tap or a bucket. Some natural bodies of water can also be used, such as the ocean and some rivers (ask your local rabbi). The construction is complicated and has extremely detailed requirements. Here’s an example of a modern mikvah:
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(By Wikimedia Commons (ויקיגמדון) - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=17373540)
Whoever is being dunked (the scientific term) has to be entirely immersed, and the water has to be in direct contact with all of them. That means no clothes, no makeup, no hair floating on the top of the water, no feet touching the floor, no clenched fists. You have to be completely clean as well, so no dirt is obstructing you from the water.
In essence, a person or thing is immersed in a mikvah to change their/its state from tameh (ritually “impure”) to tahor (ritually “pure”). I use quotes because “pure/impure” aren’t really good translations—they have value judgments that tameh/tahor don’t. There’s nothing wrong with being tameh, you aren’t lesser because you are tameh—it’s just a state one enters when one comes into contact with death and related concepts. (There are also different levels of both.) As a matter of fact, technically speaking even after going to a mikvah basically all people are tameh now—the tum’ah (“impurity,” sort of) that comes from contact with dead humans can only be removed by the Red Heifer offering (see Numbers 19), which we can’t do without the Temple. (Why I say “all” even if you’ve never been to a funeral is a much much longer tangent that I’ll spare you for now.) To quote one of my editors on this, mikvah is “about the natural oscillation between states of ritual purity and impurity. Men go to mikveh after having seminal emissions. Menstruating women go to mikveh on a monthly basis (emphasis added).” It’s just states of life.
In the days of the Temple, one had to be tahor to enter it (the Temple). Archaeologists have found a ton of ancient mikva’ot in Jerusalem that were presumably used by people visiting the Temple, which personally I think is extremely cool.
Nowadays, there are three main traditionally required uses for a mikvah. First, and most importantly, observant married women will go about once a month as part of their niddah (menstrual) cycle, part of practice known as Taharat HaMishpacha, or “Family ‘Purity,’” which at its root is a way to sanctify the relationship between spouses. Until she immerses, a wife and husband cannot resume relations. And not just sex—in some communities, they can’t sleep in the same bed or even have any physical contact at all.
The second use is for conversion—immersion is a central part of the conversion ceremony. One enters the water a gentile, and emerges a Jew.
The third usage is a bit different as it’s not for people. Tableware—plates, cups, etc.—made of certain materials have to be immersed before they can be used. This isn’t what the Guide is about, so I’m not going to go into that as much, but felt remiss if I didn’t mention it was a thing. If you want to know more, Chabad has an article on it here.
Aside from uses required by Jewish law, there is a strong tradition in some communities for men to go to the mikveh just before Yom Kippur, or sometimes every week before the Sabbath, to enter the holiday in as “pure” a state as possible these days. (The things they’re “purifying” from still made them tameh, it just matters less without the Temple.) There is also a strong custom to immerse before one’s wedding. Less traditional communities have also started using mikvah for other transitional moments, such as significant birthdays or remission from cancer. There has recently been an “open mikvah” movement, which “is committed to making mikveh accessible to Jews of all denominations, ages, genders, sexual orientations, and abilities (Rising Tide Network old website, “Why Open Mikvah”).”
To quote others:
No other religious establishment, structure or rite can affect the Jew in this way and, indeed, on such an essential level. —Rebbetzen Rivkah Slonim, Total Immersion, as quoted on Chabad.org
The mikveh is one of the most important parts of a Jewish community. —Kylie Ora Lobell, “What Is a Mikveh?” on Aish.com
How important? According to Rav Moshe Feinstein, one of the great American rabbis of the 20th century, one should build a mikveh before building a synagogue in a town that has neither, and even in a town where there is a mikveh but it’s an inconvenient distance away from the community (Igros Moshe: Choshen Mishpat Chelek 1 Siman 42).
A mikveh is more important than a synagogue.
I’d say that’s pretty important.
Tl;dr: A mikveh is the conduit through which a convert becomes a part of the Jewish people. It is traditionally used to sanctify the relationship between spouses. It was required for people to go to the Temple, back when we still had it. It is extremely central to Jewish practice.
So. What does JVP have to say about it?
THE JVP MIKVEH GUIDE
The document in question is titled “Mikveh: A Purification Ritual for Personal and Collective Transformation,” by Zohar Lev Cunningham and Rebekah Erev. I am largely going to quote directly from the text and then analyze and explain it.
Now let me be clear. I’m not trying to say the authors aren’t Jewish. I’m not saying they’re bad people, or that you should attack them. I am not intending any of this as an ad hominem attack. But given the contents of this document, I do think it is fair to call this appropriative, even if it is of their own culture—in the same way someone can have internalized racism, or twist feminism into being a TERF, I would argue that this is twisting Judaism into paganism. In fact, while I use “appropriation” throughout this document, an extremely useful term that’s been coined recently is “cultural expropriation”--essentially, appropriative actions done by rogue members of the community in question. One example of this would be the Kabbalah Centre in Los Angeles, which is the source of a lot of the Madonna-style “pop Kabbalah.” It was founded by an Orthodox Jewish couple, but it and its followers are widely criticized by most Jewish communities. In much the same way, the Guide is expropriation. 
We start off with a note from the authors.
Hello, Welcome to the Simple Mikveh Guide. This work comes out of many years of reclaiming and re-visioning mikveh. The intention of this guide is to acknowledge and give some context to what mikveh is, provide resources related to mainstream understanding of mikveh and also provide alternative mikveh ideas. Blessings for enjoyment of this wonderful, simple Jewish ritual! Zohar Lev Cunningham & Rebekah Erev
This is fairly normal, though “alternative mikveh ideas” is a bit odd to say. I also find “blessings for enjoyment” to be odd phrasing, somewhat reminiscent of the Wiccan “Blessed Be,” but it could be a typo.
The first main section is titled “Intro to Mikveh,” and begins as follows:
Mikveh is an ancient Jewish ritual practice of water immersion, traditionally used for cleansing, purification, and transformation. It's been conventionally used for conversion to Judaism, for brides, and for niddah, the practice of cleansing after menstruation.
This is relatively accurate, and credit where credit is due avoids making niddah out to be patriarchal BS. I do object slightly to “purify” as a translation without further explanation, as I went into above, and “cleansing” for similar reasons—it implies “dirtiness,’ which isn’t really what tum’ah is about. Also, though this is pretty minor, a bride going to the mikveh before her wedding is actually a part of the laws of niddah. I’d also note that they entirely leave out that it was important for going to the Temple in ancient times, though given this is published by JVP I’m not terribly surprised.
For Jews, water signifies the transformative moment from slavery in Egypt, through the parted Red Sea, and into freedom.
On the one hand, I suppose it’s not unreasonable to connect the Red Sea and mikveh, though I think I’d be more likely to hear it the other way around (i.e. “going through the sea was like the people immersing in a mikveh and being ‘cleansed,’ so to speak”). Though they were, rather importantly, not actually immersed in the water. However I don’t think I’d say water as a whole signifies the Splitting of the Sea. In fact, water imagery is more often used to signify the Torah, see for instance Bava Kamma 82a.
There is also a mystical connection to mikveh as a metaphor for the womb of the divine.
A mikveh being like a womb is also not uncommon. It’s found in the Reishis Chochmah (Shia’ar HaAhavah 11,58) and the writing of Rabbi Aryeh Kaplan (The Aryeh Kaplan Anthology, vol 2., p. 382; both as quoted in 50 Mikvahs That Shaped History, by Rabbi Ephraim Meth), see also “The Mikveh’s Significance in Traditional Conversion” by Rabbi Maurice Lamm on myjewishlearning. Filled with water, you float in it, you emerge a new being (at least for conversion); it’s not an absurd comparison to draw. I’m not sure I’ve found anything for the Womb of the Divine specifically, though. (Also, Divine should definitely be capitalized.)
Entering a mikveh is a transformative and healing experience and we have long wondered why it is not available to more people, including the significant trans and queer populations in Jewish communities.
So. I am NOT going to say there’s no problem with homophobia and/or transphobia in Jewish communities. It’s definitely a community issue, and many communities are grappling with it in various ways as we speak. And I’m certainly not going to say the authors didn’t have the experience of not having a mikveh available to them—I don’t know their lives, I’m not going to police their experiences.
However, while Orthodox mikvahs are often still restricted to married women (who by virtue of the community will generally be cis and married to men) and potentially adult men (given the resources and customs, as mentioned above), there are plenty of more liberal mikva’ot these days. Some even explicitly offer rituals for queer events! The list of reasons to go to the mikvah linked up above, for instance, includes:
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(Mayyim Hayyim, “Immersion Ceremonies”)
Again, that’s not to say there aren’t issues of queerphobia in the Jewish community, but if you are queer and want to go to the mikvah, there are options out there. If you’re looking, I’ve included some links at the end.
When we make ritual, we are working with the divine forces of presence and intention. The magic of mikveh comes in making contact with water. Contact with water marks a threshold and functions as a portal to bring closer our ritual intention/the world to come.
This is…a weird way to put things. I would say this is the start of the red flags. “When we make ritual,” first of all, is, to quote @the-library-alcove (who helped edit this), “a turn of phrase that is not typically associated with any branch of Jewish practice; we have a lot--a LOT--of rituals, and while it's certainly not completely outside of the realm of Jewish vernacular, the tone here, especially in light of the later sections, starts veering towards the vernacular of neo-paganism.” One might say “make kiddush” (the blessing over wine on Shabbos and holidays) or “make motzi” (the blessing over bread), but not generally “make ritual.”
The next section is titled “Who Gets to Do Mikveh?” Their answer:
Everyone! Mikveh practice is available to all of us as a healing tool at any time.
The healing tool part isn’t the original purpose of mikveh, but there are some who have used it as a part of emotional recovery from something traumatic, by marking a new state of being free from whatever caused it, see for instance Mayyim Hayyim’s list linked above.
The “everyone” bit is a little more complicated. To explain why, we’re going to skip ahead a little. (Some of these quotes will also be analyzed in full later.)
We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. [..] To us, a queer mikveh welcomes anyone, regardless of spiritual background or not. […] Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish. (pg. 2, emphasis added)
Now, I am told there are mikva’ot that allow non-Jews to immerse. I have yet to find them, so I don’t know what rituals they allow non-Jews to do. I also haven’t been able to find any resources on non-Jews being allowed to immerse. I have found quite a few that explicitly prohibit it. If there are any sources you know of, please send them to me! I’d love to see them! But so far everything I have come across has said that mikvah immersion is a closed practice that only Jews can participate in. (Technically, to quote the lovely @etz-ashashiot, any non-Jew can do mikvah…once. And they won’t be non-Jews when they emerge. There is also one very extreme edge-case, which is absolutely not mainstream knowledge or practice, and basically isn’t actually done. You can message me if you’re curious, but it’s really not relevant to this–and even in that case, it is preferable to use a natural mikvah rather than a man-made one.)
If there are any legitimate sources that allow non-Jews to do a mikvah ritual, I would assume said non-Jews would be required to be respectful about it. Unfortunately, this is how the paragraph we began with continues:
Who Gets to Do Mikveh? Everyone! Mikveh practice is available to all of us as a healing tool at any time. You don't need any credentials. Your own wisdom is all the power you need to be a Jewish ritual leader. (emphasis added)
This is where we really go off the rails. First of all, you need more than “wisdom” to lead a Jewish ritual. You need to actually know what you’re doing. You can’t just say “oh you know what I feel like the right thing to do for morning prayers is to pray to the sun, because God created the sun so the sun is worth worshiping, and this is a Jewish ritual I’m doing.” That’s just idolatry. Like straight up I stole that from a midrash (oral tradition) about how humanity went from speaking with God in the Garden of Eden to worshiping idols in the time of Noah (given here by Maimonides; note that it continues for a few paragraphs after the one this link sends you to).
Second of all, this is particularly bad given this guide is explicitly to Jews and non-Jews. As @daughter-of-stories put it when she was going over an earlier draft of this analysis, “they are saying that non-Jews can just declare themselves Jewish ritual leaders based on nothing but their own ‘wisdom.’”
I hope I don’t need to explain why that’s extremely bad and gross?
While we’re on the topic of non-Jews using a mikvah, let’s take a moment to address an accusation commonly mentioned alongside the mikvah guide: that JVP also encourages (or encouraged) self-conversion.
I have been unable to find a separate document where they explicitly said so, or an older version of this document that does. This leads me to believe that either a) the accusation came from a misreading of this document, or b) there was a previous document that contained it which has since been deleted but was not archived in the Wayback Machine. EITHER is possible.
Even in the case that there was no such document, however, I would point out that such a suggestion can be read–intentionally or not–as implicit in this document. This is a guide for mikvah use by both Jews and non-Jews, and includes an idea that non-Jews can perform Jewish rituals on their own without any guidance or even background knowledge, as quoted above. Why would a non-Jew, coming into Jewish practice with very little knowledge, go looking to perform a mikvah ritual?
I would wager that the most well-known purpose of immersing in a mikvah is for the purpose of conversion.
Nowhere in this guide is there any explicit statement that you can do a self-conversion, but it also doesn’t say anywhere that you can’t, or that doing so is an exception to “you don’t need any credentials” or “your own wisdom is all the power you need to be a Jewish ritual leader.” It may not be their intention, but the phrasing clearly leaves it as an option.
Even if this were from a source that one otherwise loved, this would be upsetting and disappointing. The amount of exposure this document is getting may be at least in part because it comes from JVP, but the distress and dismay would be there regardless. If there is further vitriol, it’s only because JVP is often considered a legitimate source by outsiders, if no one else–in other words, by the very people least likely to have the background to know that this document isn’t trustworthy. It’s like the difference between your cousin telling you “the Aztecs were abducted by aliens” versus a mainstream news program like Fox reporting it. Both are frustrating and wrong, but one has significantly more potential harm than the other, and therefore is more likely to get widespread criticism (even if you complain about your cousin online).
On the other hand, as one of my editors pointed out in a moment of dark humor, they do say you don’t have to be Jewish to lead a Jewish ritual, so perhaps that mitigates this issue slightly by taking away a motivation to convert in the first place.
Returning to our document:
We do mikvahs in lakes, rivers, bathtubs, showers, outside in the rain, from teacups, and in our imaginations.
At this point the rails are but a distant memory.
In case you’ve forgotten what I said about this at the beginning of this post (and honestly I wouldn’t blame you, we’re on pg. 9 in my draft of this), there are extremely strict rules about what qualifies as a mikvah. Maimonides’s Mishnah Torah, just about the most comprehensive codex of Jewish law, has eleven chapters on the topic of the mikvah (though that includes immersion in it as well as construction of it). I’m not going to make you read through it, but let’s go through the list in this sentence:
Lakes and rivers: you might be able to use a river or lake as a mikvah, but you need to check with your local rabbinical authority, because not all of them qualify. In general, the waters must gather together naturally, from an underground spring or rainwater. In the latter case, the waters must be stationary rather than flowing. A river that dries up in a drought can’t be used, for instance. (The ocean counts as a spring, for this purpose.)
Bathtubs and showers: No. A man-made mikveh must be built into the ground or as an essential part of a building, unlike most bathtubs, and contain of a minimum of 200 gallons of rainwater, gathered and siphoned in a very particular way so as not to let it legally become “groundwater.” Also, it needs to be something you can immerse in, which a shower is not.
Outside in the rain: No? How would you even do that?? What??
Teacups: Even if you were Thumblina or K’tonton (Jewish Tom Thumb), and could actually immerse your entire body in a teacup, it wouldn’t be a kosher mikvah as a mivkah can’t be portable.
In your imagination: Obviously not, what the heck are you even talking about
We will (unfortunately) be coming back to the teacup thing, but for now suffice it to say most of these are extremely Not A Thing.
Mikveh has been continually practiced since ancient Judaism. It is an offering of unbroken Jewish lineage that we have claimed/reclaimed as our own.
I find the use of “claimed/reclaimed” fascinating here, given this guide is explicitly for non-Jews—who, whether or not they are permitted to use a mikvah, certainly shouldn’t be claiming it as their own—as well as Jews. I find it particularly interesting given the lack of clarity of how much of JVP’s membership is actually Jewish and JVP’s history of encouraging non-Jewish members to post “as Jews.” Kind of telling on yourselves a bit, there.
(Once again, I’m not commenting on the authors themselves, but the organization they represent here and the audience they are speaking to/for.)
We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. We want to make mikveh practice available for healing our bodies, spirits, and the earth.
Setting aside the “Jews and non-Jews” thing, since I talked about that earlier and this is already extremely long, I do want to highlight the end of the paragraph. While there are some modern uses of the mikvah to (sort of) heal the spirit, I haven’t heard of anyone using a mikvah to heal the body—as a general rule Jews don’t tend to do faith healing, though of course some sects are the exception. Healing the earth, however, is absolutely not a use of a mikvah. Mikvah rituals, as we’ve now mentioned several times, are about tahara of a person or an object, and require immersion. You can’t immerse the earth in a mikvah. The earth contains mikva’ot. Healing the earth with a mikvah is a very strange worship (IYKYK).
We acknowledge that not all beings have consistent access to water, including Palestinians.
This is a tragedy, no question. I don't mean to minimize that. However, it is also unrelated to the matter at hand. The Guide also doesn’t give any recommendations on how we can help improve water access, so this lip service is all you get.
A lack of water does not make mikveh practice inaccessible.
Yes, in fact, it does. Without a kosher mikvah of one variety or another one cannot do anything that requires a mikvah. That’s why building a kosher one is so important. I haven’t gone looking for it, but while I’m sure there’s lots (and lots and lots and lots) of Rabbinic responsa out there of what to do in drought situations, you definitely do need water in all but the most extreme cases. If you do not have water, AYLR (Ask Your Local Rabbi)--don’t do whatever this is.
The spirit of water can be present with us if we choose to call for water, so even when water is not physically available to us we can engage in mikveh practice.
This is just straight up avodah zarah (“strange worship,” i.e. idolatry) as far as I can tell. The “spirit of the water”? What? We’re not Babylonians worshiping Tiamat. What source is there for this? Is there a source??
Like all material resources, the ways water is or is not available to us is shaped by our geographic and social locations. The ways we relate to water, what we decide is clean, treyf (dirty), drinkable, bathable, how much we use, how much we save, varies depending on our experiences. We invite you to decide what is clean and holy for your own body and spiritual practice.
This is going to require some breaking down.
To start with, let’s define “treyf.” To quote myjewishlearning, “Treyf (sometimes spelled treif or treyfe) is a Yiddish word used for something that is not kosher [lit. "fit"]. The word treyf is derived from the Hebrew word treifah, which appears several times in the Bible and means 'flesh torn by beasts.' The Torah prohibits eating flesh torn by beasts, and so the word treifah came to stand in for all forbidden foods.”
You may note the lack of the word “dirty” in this definition, or any other value judgments. Myjewishlearning continues, “over time, the words kosher and treyf have been used colloquially beyond the world of food to describe anything that Jews deem fit or unfit.” While this does have something of a value judgment, it’s still not “dirty.” I can’t say why the authors chose to translate the word this way, but…I don’t like it.
Now, when it comes to what is kosher or treyf, food and drink are most certainly not based on “our experiences.” There are entire books on the rules of kashrut; it generally takes years of study to understand all the minutiae. Even as someone who was raised in a kosher household, when I worked as a mashgicha (kosher certification inspector) I needed special training. What is considered kadosh (“sacred” or “holy,”  though again that’s not a perfect translation) or tahor is also determined by very strict rules. We don’t just decide things based on “vibes.” That’s not how anything in Jewish practice works.
Water, in fact, is always kosher to drink unless it has bugs or something else treyf in it. And mikvehs aren’t even always what I’d consider “drinkable;” I always wash utensils I’ve brought to the mikvah before I use them.
We come to our next heading: What is Queer Mikveh?
What is Queer Mikveh? To us, a queer mikveh welcomes anyone, regardless of spiritual background or not.
As I’ve said above, I have yet to find a single source (seriously if you have one please send it to me) that says non-Jews can go to a mikvah. As one of my editors for this put it, “to spin appropriation of Jewish closed practices as ‘queer’ is not only icky but deeply disrespectful to actual queer Jews.”
Also, and this is not remotely the point, but “regardless of spiritual background or not” is almost incoherently poor writing.
As Jews in diaspora we want to share and use our ritual practices for healing the land and waters we are visitors on for the liberation of all beings.
I have tried to be semi-professional about this analysis, but. “Jews in the diaspora,” you say. Tell me, JVP, where are we in the diaspora from? Hm? Where are we in diaspora from? Which land do we come from? Which land are we indigenous to, JVP? Do tell.
Returning to the point, I would repeat that mikvah has nothing to do with “healing the land and waters.” It’s ritual purification of whatever is immersed in it. You want to heal the land and waters? Go to your local environmental group, and/or whoever maintains your local land and waters. Pick up trash. Start recycling. Weed invasive species. Call your government and tell them to support green energy. You want liberation for all beings? Fight bigotry—including antisemitism. Judaism believes in action—go act. Appropriating rituals from a closed religion doesn’t liberate anyone.
We have come up with this working definition and welcome feedback!
Oh good, maybe I won’t be yelled at for posting this (she said dubiously).
Queer mikveh is a ritual of Jews in diaspora. We believe the way we work for freedom for all beings is by using the gifts of our ancestors for the greatest good. We bring our rituals as gifts.
I have nothing in particular new to say about this, except that I find the idea of “bringing our rituals as gifts” for anyone to use deeply uncomfortable, given Judaism is a closed religion that strongly discourages non-Jews from joining us, and that has had literal millennia of people appropriating from us.
It acknowledges that our path is to live on lands that are not historically our peoples [sic] and we honor the Indigenous ancestors of the land we live on, doing mikveh as an anti-colonialist ritual for collective and personal liberation.
Again I would love so much for JVP to tell us which lands would historically be our people’s. What land do Jews come from, JVP? What land is it we do have a historical connection to? What land do our Indigenous ancestors come from??
And why does it have to be our path to live on lands other than that one?
Secondly, to quote the lovely @daughter-of-stories again when she was editing this, “Mikveh as anti-colonialism, aside from not being what Mikveh is, kinda implies that you can cleanse the land of the sins of colonialism. So (a) that’s just a weird bastardization of baptism since, mikveh isn’t about cleansing from sin, and (b) so does that mean the colonialism is erased? Now we don’t have to actually deal with how it affects actual indigenous people?”
I’m sure that (b) isn’t their intent, but I will say that once again they don’t give any material suggestions for how to actually liberate any collectives or persons from colonialism in this document, including any links to other pages on their own website*, which surely would have been easy enough. It comes across as very performative.
*I disagree strongly with most of their methods, but at least they are suggesting something.
Queer mikveh is a physical or spiritual space that uses the technologies of water and the Jewish practice of mikveh to mark transitions. Transition to be interpreted by individuals and individual ritual.
I have no idea what the “technologies of water” are. Also usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation, as mentioned above.
Queer mikveh in it's [sic] essence honors the story of the water. The historical stories of the water we immerse in, the stories of our own bodies as water and the future story we vision [sic].
This just sounds like a pagan spinoff of baptism to me, if I’m being honest. Which would be non-Jewish in several ways.
Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish.
First off, once again whether or not non-Jews can use mikvah seems at best extremely iffy. Secondly, accessibility in mikva’ot is, as one of my editors put it, “a continual discussion.” We have records of discussions regarding access for those with physical disabilities going back at least to the 15th century (Shut Mahari Bruna, 106; as quoted in 50 Mikvahs That Shaped History by Rabbi Ephraim Meth), and in the modern era there are mikva’ot that have lifts or other accessibility aids. That said, many mikva’ot, especially older ones, are still not accessible–and many mikva’ot don’t have the money to retrofit or renovate. Mikvah.org’s directory listings (linked at the end of this) notes whether various mikva’ot are accessible, if you are looking for one in your area.  If you want to help make mikva’ot more accessible to the disabled, consider donating to an existing mikvah to help them pay for renovations or otherwise (respectfully) getting involved in the community. If you want to help make mikva’ot more accessible for non-Orthodox Jews, try donating to an open mikvah (see link to a map of Rising Tide members at the end of this essay) or other non-Orthodox mikvah.
Queer mikveh is an earth and water honoring ritual.
Not even a little. We do have (or had) rituals that honor the earth or water, at least to an extent–the Simchat Beit HaSho’evah (explanations here and here) was a celebration surrounding water; most of our holidays are harvest festivals to some extent or another; there are a large number of agricultural mitzvahs (though most can only be done in Israel, which I suppose wouldn’t work for JVP). (Note: mitzvahs are commandments and/or good deeds.) Even those, though, aren’t about the water or earth on their own, per se, but rather about honoring them as God’s gift to us. This description of mikvah sounds more Pagan or Wiccan–which is fine, but isn’t Jewish.
Queer mikveh exists whenever a queer person or queers gather to do mikveh. Every person is their own spiritual authority and has the power to create their own ritual for individual or collective healing.
Absolutely, anyone can create their own rituals for anything they want. But it probably won’t be a mikvah ritual, and it probably won’t be Jewish.
Do you know what it’s called when you make up your own ritual and claim that it’s actually a completely valid part of an established closed practice of which you aren’t part? (Remember—this document is aimed just as much at non-Jews as at Jews.)
It’s called appropriation.
With the next section, “Some Ideas for Mikveh Preparation,” we begin page three.
(Yes, we’re only on page three of seven. I’m so sorry.)
The most important part of mikveh preparation is setting an intention.
This isn’t entirely wrong, as you do have to have in mind the intention of fulfilling a mitzvah when you perform one.
Because mikveh is a ritual most used to mark transitions, you can frame your intention in that way.
To quote myself above, “usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation.” I’d hardly say it is mostly used for marking transitions.
You can do journaling or talk with friends to connect with the Jewish month, Jewish holiday, Shabbat, the moon phase, and elements of the season that would support your intention.
If this were a guide for only Jews, or there was some sort of note saying this section was only for Jews, I would have less of a problem. But given neither is true, they are encouraging non-Jews to use the Jewish calendar for what is, from the rest of the descriptions in the Guide, a magical earth healing ritual.
This is 100% straight up appropriation.
The Jewish calendar is Jewish. Marking the new moon and creating a calendar was the first commandment given to us as a people, upon the exodus from Egypt. Nearly all our holidays are (aside from the harvest component, which is based on the Israeli agricultural seasons and required harvest offerings) based on specific parts of Jewish history. Passover celebrates the Exodus and our becoming a nation. Sukkot celebrates the Clouds of Glory that protected us in the desert. Shavuot celebrates being given the Torah.
According to some opinions, non-Jews literally aren’t allowed to keep Shabbat.
If you are a non-Jew and you are basing the collective earth healing ritual you have created under your own spiritual authority around Jewish holidays and calling it “mikvah,” you are appropriating Judaism.
Full stop.
This isn’t even taking into account the generally Pagan/witchy feel of the paragraph, with “moon phases” and “elements of the season.” Again, if you want to be a Pagan be a Pagan, but don’t call it Jewish.
Things only go further downhill with their next suggestion for preparation before you go to the mikvah.
Divination: A lot can be said about divination practices and Judaism.
There certainly is a lot to be said. First and foremost, there’s the fact that divination is forbidden in Judaism.
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(Screenshot of Leviticus 19:26 from sefaria.org)
One method of divination they suggest is Tarot, which is a European method of cartomancy that seems to have begun somewhere in the 19th century, though the cards start showing up around the 15th. While early occultists tried to tie it to various older forms of mysticism, including Kabbalah, this was, to put it lightly, complete nonsense. (Disclaimer: this information comes from wikipedia; I’ve already spent so much time researching the mikvah stuff that I do not have the energy or interest to do a deep dive into the origin of Tarot. It isn’t Jewish, the rest is honestly just details.)
I have nothing against Tarot. I think it’s neat! The cards are often lovely! I have a couple of decks myself, and I use them for fun and card games. But divination via tarot is not Jewish. If I do any spreads, I make it very clear to anyone I’m doing it with that it is for fun and/or as a self-reflection tool, not as magic. Because that is extremely not allowed in Judaism.
The authors suggest a few decks to use, one of which is by one of the authors themselves. Another is “The Kabbalah Deck,” which—holy appropriation, Batman!
In case anyone is unaware, Kabbalah (Jewish mysticism) is an extremely closed Jewish practice, even within Judaism. Traditionally it shouldn’t be studied by anyone who hasn’t already studied every other Jewish text (of which there are, I remind you, a lot), because it’s so easy to misinterpret. I mentioned this above briefly when explaining cultural expropriation. Pop Kabbalah (what Madonna does, what you see when they talk about “Ancient Kabbalistic Texts” on shows like Supernatural, the nonsense occultists and New-Agers like to say is “ancient Kabbalistic” whatever, it’s a wide span of appropriative BS) is gross, combining Kabbalah with Tarot is extremely gross. I’m not 100% sure, as the link in the pdf doesn’t work, but I believe they are referring to this deck by Edward Hoffman. For those of you who don’t want to click through, the Amazon description includes this:
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(Screenshot from Amazon)
Returning to our text:
Another practice that's been used in Judaism for centuries is bibliomancy. You can use a book you find meaningful (or the Torah) and ask a question. Then, close your eyes, open the book to a page and place your finger down. Interpret the word or sentence you pointed at to help guide you to answer your question.
Bibliomancy with a chumash (Pentateuch) or tanach (Bible) in Jewish magic is kind of a thing, but the tradition of Jewish magic as a whole is very complicated and could be its own entirely different post. This one is already long enough. This usage of bibliomancy is clearly just appropriative new-age BS, though, especially given you can use “[any] book you find meaningful.”
Also, if you aren’t Jewish, please don’t use the Torah for ritual purposes unless you are doing it under very specific circumstances under the laws for B’nei Noach (“Children of Noah,” also called Righteous Gentiles; non-Jews who follow the 7 Noachide Laws).
Sit with your general intention or if you aren't sure, pose a question to the divination tool you are using. "What should be my intention for this mikveh?" "What needs transforming in my life?" "How can I transform my relationship with my body?"
As I hope I’ve made clear, there are very specific times when one uses a mikvah, even with more modern Open Mikvah rituals. You always know what your intention is well before going—to make yourself tahor, or mark a specific event. I’m not here to police how someone prepares mentally before they immerse—meditation is fine, even encouraged. But magic? Like this? That’s not a thing. And given the fact that divination specifically is not only discouraged but forbidden, this section in particular upset a lot of Jews who read it.
Those of us already upset by everything we’ve already covered were not comforted by how the Guide continues.
How to Prepare Physically For Mikveh: Some people like to think about entering the mikveh in the way their body was when they were born. By this we mean naked, without jewelry, with clean fingernails and brushed hair. This framing can be meaningful for many people.
We went into this at the beginning of this essay (about 6500 words ago), but this is in fact how Jewish law mandates one is required to immerse. This is certainly the case in most communities, whether you are immersing due to an obligation (as a married woman or a bride about to be married) or due to custom (as men in post-Temple practice) or due to non-traditional immersion (as someone coming out); wherever on the spectrum of observance one falls (as far as I could find). A mikvah isn’t a bath, it’s not about physical cleanliness—you must first thoroughly clean yourself, clip your nails, and brush your teeth. Nail polish and makeup are removed. There can’t be any barriers between you and the water. Most mikva’ot these days, particularly women’s mikva’ot, have preparation rooms so you can prep on site. When you immerse, you have to submerge completely—your hair can’t be floating above the water, your mouth can’t be pursed tightly, your hands can’t be clenched so the water can’t get to your palms. If you do it wrong, it doesn’t count and you have to do it again. It’s not a “framing,” it’s a ritual practice governed by ritual law.
We suggest you do mikveh in the way you feel comfortable for you and your experience.
This isn’t how this works. If you have a particularly extreme case, you can talk to a rabbi to see if there are any workarounds—for example, if excessive embarrassment would distract you from the ritual, you may be able to wear clothes that are loose enough that the water still makes contact with every millimeter of skin. But you need to consult with someone who knows the minutiae of the laws and requirements so you know if any exceptions or workarounds apply to you. That’s what a rabbi is for. That’s why they need to go to rabbinical school and get ordination. They have to study. That’s why you need to find a rabbi whose knowledge and personality you trust. For someone calling themselves a religious authority in Judaism to say “you can do whatever, no biggie” with such a critical ritual is…I’m not sure what the word I want is.
The idea is to feel vulnerable but also to claim your body as a powerful site of change that has the power to move us close to our now unrecognizable futures.
The idea is to bathe in the living waters and enter a state of taharah. Though that could be an idea you have in mind while you are doing it, I suppose. I could see at least one writer I know of saying something like this to specifically menstrual married (presumably cis) women performing Taharat HaMishpacha (family taharah, see above).
For some people, doing mikveh in drag will feel most vulnerable, with all your make-up and best attire.
Absolutely not a thing. As I said last paragraph, the goal isn’t to feel vulnerable or powerful or anything. It may feel vulnerable or powerful, but that is entirely besides the actual purpose of the ritual. What you get out of it on a personal emotional level has nothing to do with the religious goal of the religious practice.
And if you are wondering how one would submerge oneself in water in full drag, don’t worry, we’ll get there soon.
For some, wearing a cloth around your body until just before you dip is meaningful.
This is just how it’s usually done. Generally one is provided with a bathrobe, and one removes it before entering. You don’t just wander around the building naked. Or the beach, if you’re using the ocean.
If you were born intersex and your genitalia was changed without your consent, thinking about your body as perfect, however you were born, can be loving.
I’m not intersex, so I’m not going to comment on the specifics here. If you are and that’s meaningful to you, more power to you.
We enter a new section, at the top of page 4.
Where To Do Mikveh: There is much midrash around what constitutes a mikveh.
“Midrash” is not the word they want here. The midrash is the non-legal side of the oral tradition, often taking the form of allegory or parable. This is as opposed to the mishna, which is the halachic (legal) side of the oral tradition. They were both written down around the same time, but most midrashim (plural) are in their own books, rather than incorporated in the mishna.
There is, however, a great deal of rabbinic discussion, in the form of mishna, gemara, teshuvot (responsa), legal codices, and various other genres of Jewish writing. More properly this could have just said “there is much discussion around what constitutes a mikveh.”
Most mikvot currently exist in Orthodox synagogues[—]
This is perhaps a minor quibble, but I don’t know that I’d say they’re generally in synagogues. They are frequently associated with a local congregation, but are often in a separate building.
[—]but there is a growing movement to create more diverse and inclusive spaces for mikveh. Mayyim Hayyim is a wonderful resource with a physical body of water mikveh space. Immerse NYC is a newer organization training people of all genders to be mikveh guides. They also work to find gender inclusive spaces for people to do mikveh in NYC.
This is true! Mayyim Hayyim is a wonderful organization I’ve never heard anything bad about, and ImmerseNYC also seems like an excellent organization. Both also only allow Jews (in which group I am including in-process converts) to immerse.
The mikveh guides thing I didn’t explain above, so I’ll take a moment to do so here. Because the rules of immersion are so strict, and because it’s hard to tell if you are completely immersed when you are underwater, most mikva’ot have a guide helping you. Depending on the circumstance and the mikvah, and depending on the patron’s comfort, who and how they do their jobs can differ somewhat. For a woman immersing after niddah, it will usually be another woman who will hold up the towel or bathrobe for you while you get in the water, and will only look from behind it once you are immersed to make sure you are completely submerged. If you are converting, customs vary. Some communities require men to witness the immersion regardless of the convert’s gender, which is very much an ongoing discussion in those communities. Even in those cases, to my knowledge they will only look once the convert is in the water, and there will likely still be a female attendant if the convert is a woman. While there are negative experiences people have had, it is very much an intra-community issue. We’re working on it.
Mikveh can be done in a natural body of water.
Again, this is true, though not all bodies of water work, so AYLR (Ask Your Local Rabbi).
Some people are also making swimming pools holy places of mikveh.
We’ve already explained above why this is nonsense.
In the Mishneh (the book that makes commentary on the torah [sic]) there are arguments as to what constitutes a mikveh and how much water from a spring or well or rainwater must be present.
The main issue in this section is their definition of the Mishneh. As I explained above, the Mishna (same thing, transliteration is not an exact science) is the major compilation of the Oral Torah, the oral tradition that was written down by Rabbi Judah Ha-Nasi so it wouldn’t be lost in the face of exile and assimilation. It’s not so much a commentary on the (Written) Torah as an expansion of it to extrapolate the religious laws we follow. It’s certainly not “the book that makes commentary on the Torah.” We have literally hundreds of books of commentary. That’s probably underestimating. Jews have been around for a long time, and we have been analyzing and discussing the Torah for nearly as long. There are so many commentaries on the Torah.
The second issue is that while there are arguments in the Mishna and Gemara (the oral discussion on the Mishna that was written down even later), they do generally result in a final decision of some sort. Usually whichever side has the majority wins. Variations between communities are still very much a thing, and I can explain why in another post if people are interested, but there usually is a base agreement.
We are of the school that says you decide for yourself what works.
The phrasing they use here makes it sound as though that’s a legitimate opinion in the Mishnah. I cannot emphasize how much that is not the case. While I myself have not finished learning the entire Mishnah, I would be willing to wager a great deal that “whatever works for you” isn’t a stance on any legal matter there. That’s just not how it works. While some modern branches of Judaism may have that as a position, it is definitely not Mishnaic.
If you are concerned about Jewish law, the ocean is always a good choice. There are no conflicting arguments about the ocean as a mikveh. As the wise maggid Jhos Singer says in reference to the ocean, "It's [sic] becomes a mikveh when we call it a mikveh." Done.
(To clarify, I don’t know if that typo was carried over from the source of the original quote or not.)
This is true. However if you are concerned about Jewish law I would very much urge you to look to other sources than this one—be that your local rabbi or rebbetzen, the staff at your local mikvah, or a reliable website that actually goes into the proper requirements. If you want to use a mikveh according to Jewish law, please do not use this document as your guide.
We recognize immersion in water does not work for every body. Therefore, a guiding principle for where to do a mikveh is: do a mikveh in a place that is sacred to you. Your body is always holy and your body is made of mostly water. Later in this guide there is more information on mikveh with no immersion required.
I cannot emphasize how much I have never once heard this before. This, to me, reads like New Age nonsense. If you are unable to immerse in a mikvah, talk to your rabbi. Don’t do…whatever this is.
Our next section is a short one.
Who To Do it With: Do mikveh with people you feel comfortable with and supported by.
This is fine, though many mikva’ot (perhaps even most) will only allow one person to immerse at a time.
Do a solo mikveh and ask the earth body to be your witness.
With this, we return to the strange smattering of neo-Paganism. The “earth body” is not a thing. Yes, the Earth is called as a witness in the Bible at least once. It’s poetic. You also, unless you are converting, don’t actually need a witness anyway. A mikvah attendant or guide is there to help you—if you were somewhere without one, you could still immerse for niddah or various customary purposes.
Do mikveh with people who share some of your vision for collective healing.
As I’ve said before in this essay, collective healing is not the point of a mikvah. If you are Jewish and want to pray for healing, there are plenty of legitimate places for this–the Shemonah Esrei has a prayer for healing and a prayer where you can insert any personal prayers you want; there’s a communal prayer for healing after the Torah reading. You can give charity or recite a psalm or do a mitzvah with the person in mind. You can also just do a personal private prayer with any words you like, a la Hannah, or if you want pre-written words find an appropriate techinah (not the sesame stuff). If you want to work towards collective liberation, volunteer. Learn the laws of interpersonal mitzvot, like lashon hara (literally “evil speech,” mostly gossip or libel). Connect fighting oppression to loving your neighbor or the Passover seder. We have tons of places for this–mikvah isn’t one of them.
Next segment.
What To Bring to A Mikveh: 1. Intentions for the ritual for yourself and/or the collective.
See previous points on intention.
2. Items for the altar from your cultural background[…] (emphasis mine)
If I wasn’t appalled by the “immersing in makeup” or the “do divination first,” this would be the place that got me. This is wrong on so many levels.
One is not allowed to have an altar outside of The Temple in Jerusalem, the one we currently do not have. It’s an extremely big deal. One is not allowed to make sacrifices outside of the Temple. Period. This is emphasized again and again in the Torah and other texts. Even when we had a Temple, there were no altars in a mikvah.
And you certainly couldn’t offer anything in the Temple while naked, as one is required to be when immersing in the mikvah.
Even when we did bring offerings to altars (the Bronze Altar or the Gold Altar, both of which were in the Temple and which only qualified priests in a state of tahara could perform offerings on), the offerings were very specifically mandated, as per the Torah and those other texts. Even when non-Jews gave offerings (as did happen) they were required to comply. You couldn’t just bring any item from your cultural background. This is paganism, plain and simple.
Now, again, let me be clear: if you’re pagan, I have no problem with you. My problem is when one tries to take a sacred practice from a closed religion and try to co-opt it as one’s own. It’s a problem when someone who isn’t Native American decides to smudge their room with white sage, and it’s a problem when someone who isn’t Jewish tries to turn a mikvah into a pagan cleansing rite. And even if the person doing it is Jewish--I have an issue when it’s Messianics who were born Jewish, and I have an issue when it’s pagans who were born the same. Either way, whether you intend to or not, you are participating in appropriation or expropriation.
Which makes the line that follows this point so deeply ironic I can’t decide if I’m furious or heartbroken.
After suggesting that the reader (who may or may not be Jewish) bring items for an altar to a mikvah, the Guide asks:
[…] (please do not bring appropriated items from cultures that are not yours).
Which is simply just... beyond parody. To quote one of my editors, “This is quickly approaching the level of being a new definition for the Yiddish word 'Chutzpah,' which is traditionally defined as 'absurdist audacity' in line with 'Chutzpah is a man who brutally murders both of his parents and then pleads with the judge for leniency because he is now an orphan bereft of parental guidance.' If not for the involved nature of explaining the full context, I would submit this as a potential new illustrative example.”
The next suggestion of what to bring is
3. Warm clothes, towels, warm drinks
All these are reasonable enough, though most mikva’ot provide towels. Some also provide snacks, for while you are preparing. They may also not allow you to bring in outside food.
4. Your spirit of love, healing, and resistance
This, again, has nothing to do with mikvah. The only spirit of resistance in a mikvah is the fact that we continue to do it despite millennia of attempts to stop us. Additionally, to me at least “a spirit of love” feels very culturally-Christian.
Our next section is titled “How to Make Mikveh a Non-Zionist Ritual.”
Right off the bat, I have an issue with this concept. Putting aside for a moment whatever one may think of Zionism as a philosophy, my main problem here is that mikvah has nothing at all to do with Zionism. In Orthodoxy, at least, Jews who are against Zionism on religious grounds perform the mitzvah the same way passionately Zionist Jews do, with the same meanings and intentions behind it. It is performed the same way in Israel and out, and has been more or less the same for the last several thousand years. It is about ritual purification and sanctification of the mundane, no more and no less.
There is a word for saying anything and everything Jewish is actually about the modern Israel/Palestine conflict, simply because it’s Jewish.
That word is antisemitism.
How to Make Mikveh a Non-Zionist Ritual: Reject all colonial projects by learning about, naming & honoring, and materially supporting the communities indigenous to the land where you hold your mikveh. Name and thank the Indigenous people of the land you are going to do your mikveh on.
If you removed the “non-Zionist” description, this would be mostly unobjectionable. We should absolutely help indigenous communities. The framing of “reject all colonial projects” does seem to suggest that there is something colonial about the usual practice of going to the mikvah, though. I would argue that the mikvah is, in fact, anti-colonial if anything—it is the practice of a consistently oppressed minority ethno-religion which has kept it in practice despite the best efforts of multiple empires. Additionally, while Zionism means many different things to those who believe in it, at its root most Zionists (myself included) define it as “the belief that Jews have a right to self-determination in our indigenous homeland.” Our indigenous homeland being, of course, the land of Israel. (This is different from the State of Israel, which is the modern country on that land.) If you are a Jew in Israel, one of the indigenous peoples of the land your mikvah is on is your own. That’s not to say there aren’t others—but to claim Jews aren’t indigenous to the region is to be either misinformed or disingenuous.
Take the time to vision [sic] our world to come in which Palestine and all people are free.
I really, really dislike how they use the concept of The World To Come here. The Jewish idea of The World To Come (AKA the Messianic Age) is one where the Messiah has come, the Temple has been rebuilt, and the Davidic dynastic monarchy has been re-established in the land of Israel. Arguably that’s the most Zionist vision imaginable. This isn’t to say that all people, Palestinians included, won’t be free—true peace and harmony are also generally accepted features of the Messianic Age. But using the phrase in making something “non-Zionist” is, at the very least, in extremely poor taste. (As a side note, even religious non-Zionists believe in this–that’s actually why most of them are against the State of Israel, as they believe we can’t have sovereignty until the Messiah comes. They do generally believe we will eventually have sovereignty, just that now isn’t the time for it.)
Hold and explore this vision intimately as you prepare to immerse. What is one action you can take to bring this future world closer? Trust that your vision is collaborating with countless others doing this work.
Having a “vision” of a world where all are free isn’t doing any of the work to accomplish it. A “vision” can’t collaborate. At least not in Judaism. This sounds like one is trying to manifest the change through force of will, which is something directly out of the New Age faith movement, where it is known as “Creative Visualization.” Even when we do have a concept of bringing about something positive through an unrelated action–like saying psalms for someone who is sick–the idea is that you are doing a mitzvah on their behalf, to add to their merits counted in their favor. It’s not a form of magic or invocation of some mystical energy.
(Once again: I have nothing against pagans. But paganism is incompatible with Judaism. You can’t be both, any more than you can be Jewish and Christian.)
Use mikveh practice to ground into your contribution to the abundant work for liberation being done. We are many.
If you will once more pardon a brief switch to a casual tone:
Nothing says liberation like *checks notes* appropriating a minority cultural practice.
The next section of their document is titled “Ideas for Mikveh Ritual,” and this is where the Neo-Pagan and New Age influences of the authors truly shift from the background to the foreground.  
We start off deceptively reasonably.
Mikveh ritual is potentially very simple. Generally people consider a mikveh to be a full immersion in water, where you are floating in the water, not touching the bottom, with no part of the body above the surface (including the hair).
Technically, most people consider a mikveh to be a ritual bath (noun) in which one performs various Jewish ritual immersions. But if we set this aside as a typo, this is…fairly true. What they are describing is how one is supposed to perform the mitzvah of mikveh immersion. However, in much the same way I wouldn’t say “generally people consider baseball to be a game where you hit a ball with a bat and run around a diamond,” I wouldn’t say it’s a case of “generally people consider” so much as “this is what it is.”
This works for some people. It doesn't work for everyone and it doesn't work for all bodies. Because of this, mikveh ritual can be expanded outside of these traditional confines in exciting, creative ways.
Once again, if you are incapable of performing mikvah immersion in the proper manner, please go speak with a rabbi. Please do not follow this guide.
Before we continue, I would just like to assure you that. whatever “exciting, creative ways” you might be imagining the authors have come up with, this is so much worse.
Method One:
Sound Mikveh: One way that's felt very meaningful for many is a "sound mikveh." This can be a group of people toning, harmonizing, or chanting in a circle. One person at a time can be in the center of the circle and feel the vibrations of healing sound wash over their body. Another method of sound mikveh is to use a shofar or other instrument of your lineage to made [sic] sounds that reach a body of water and also wash over you.
This makes me so uncomfortable I barely have the words to describe it, and I know that I am not alone in this. This is not a mikvah. If someone wants to do some sort of sound-based healing ritual, by all means go ahead, but do not call it a mikvah. This is not Jewish. I don’t know what this is, aside from deeply offensive.
And leave that poor shofar out of this. That ram did not give his horn for this nonsense.
(I could go on about the actual sacred purpose of a shofar and all the rules and reasons behind it that expand upon this, but this is already over 9000 words.)
Method Two is, if anything, worse. This is the one, if you’ve seen social media posts about this topic, you have most likely seen people going nuts about.
Tea Cup Mikveh: Fill a special teacup. If you want, add flower essence, a small stone, or other special elements. Sing the teacup a sweet song, dance around it, cry in some tears, tell the cup a tender and hopeful story, hold the teacup above the body of your animal friend for extra blessing, balance it on your head to call in your highest self. Use the holy contents of this teacup to make contact with water.
This is absolutely 100% straight-up neo-pagan/New Age mysticism. Nothing about this is based on Jewish practice of any kind. Again, I’m at a loss for words of how to explain just how antithetical this is. If you want to be a witch, go ahead and be a witch. But do not call it Jewish. Leave Judaism out of this.
They end this suggestion with the cute comment,
Mikveh to go. We’ve always been people on the move.
Let me explain why this “fun” little comment fills me with rage. 
As you may recall, this document was published by Jewish Voice for Peace. Among their various other acts of promoting and justifying antisemitism, JVP has repeatedly engaged in historical revisionism regarding Jews and Jewish history. In this context, they have repeatedly ignored the numerous expulsions of Jews from various countries, and blaming sinister Zionist plots to explain any movement of expelled Jews to Israel (“In the early 1950s, starting two years after the Nakba, the Israeli government facilitated a mass immigration of Mizrahim,” from “Our Approach to Zionism” on the JVP website; see @is-the-thing-actually-jewish’s post on JVP and the posts linked from there).
So a document published by JVP framing Jewish movement as some form of free spirited 1970s-esque Bohemian lifestyle or the result of us being busy movers-and-shakers is a direct slap in the face to the persecution we’ve faced as a people and society.  No, we aren’t “on the move” because we’re hippies wandering where the wind takes us . We’re always on the move because we keep getting kicked out and/or hate-crimed until we leave.
But there is no Jew-hatred in Ba Sing Se.
Method three:
Fermentation Mikveh: Some food goes through natural changes by being immersed in water. If we eat that food, we can symbolically go through a change similar to the one the food went through.
Again, this has no basis anywhere in halacha. We do have concepts of “you are what you eat,” specifically with reference to what animals and birds are kosher, but there isn’t any food that makes you tahor if you eat it. In the Temple days there were, in fact, foods you couldn’t eat unless you were tahor.
Jews may like pickles, but that doesn’t mean we think they purify you.
Also, the change from fermentation is, if anything, the opposite of the change we would want. Leavening (rising in dough or batter, due to the fermentation of yeast) is compared in rabbinic writings to arrogance and ego, as opposed to the humility of matza, the “poor man’s bread” (see here, for example). Is the suggestion here to become more egotistical?
As we wrap up this section, I’d like to go back to their stated reason for using these “alternative” methods (“It doesn't work for everyone and it doesn't work for all bodies”), and ask: if these really were the only options for immersion, would these really fill that same spiritual need/niche? These obviously aren’t aimed at me, but from my perspective it seems almost condescending, almost worse. “You can’t do the real thing, so we’ll make up something to make you feel better.” If any of them had an actual basis in Jewish practice, that would be one thing, but this just feels…fake, to me. Even within more liberal / less traditional streams of Judaism, there is a connection to halacha: 
“We each (if we are knowledgeable about the tradition, if we confront it seriously and take its claims and its wisdom seriously) have the ability, the freedom, indeed the responsibility to come to a [potentially differing] personal understanding of what God wants us to do… [Halacha] is a record of how our people, in widely differing times, places and societal circumstances, experienced God's presence in their lives, and responded. Each aspect of halacha is a possible gateway to experience of the holy, the spiritual. Each aspect worked for some Jews, once upon a time, somewhere in our history. Each, therefore, has the potential to open up holiness for people in our time as well, and for me personally. However, each does not have equal claim on us, on me…Portions of the halacha whose main purpose seems to be to distance us from our surroundings no longer seem functional. Yet some parts of the halachic tradition seem perfect correctives to the imbalances of life in modernity…In those parts of tradition, we are sometimes blessed to experience a sense of God's closeness. In my personal life, I emphasize those areas. And other areas of halacha, I de-emphasize, or sometimes abandon. Reform Judaism affirms my right, our right, to make those kinds of choices.” – Rabbi Ramie Arian
“[Traditional Reconstructionist Jews] believe that moral and spiritual faculties are actualized best when the individual makes conscious choices…The individual’s choices, however, can and should not be made alone. Our ethical values and ritual propensities are shaped by the culture and community in which we live. Living a Jewish life, according to the Reconstructionist understanding, means belonging to the Jewish people as a whole and to a particular community of Jews, through which our views of life are shaped. Thus, while Reconstructionist communities are neither authoritarian nor coercive, they aspire to influence the individual’s ethical and ritual choices–through study of Jewish sources, through the sharing of values and experiences, and through the impact of the climate of communal opinion on the individual. …While we may share certain values and life situations, no two sets of circumstances are identical. We hope that the Reconstructionist process works to help people find the right answers for themselves, but we can only assist in helping individuals to ask the right questions so that their choices are made in an informed way within a Jewish context. To be true to ourselves we must understand the differences in perception between us and those who have gone before, while retaining a reverence for the traditions they fashioned. If we can juxtapose those things, we ensure that the past will have [in the phrase of Reconstructionism’s founder, Mordecai Kaplan,] a vote, but not a veto.” – Rabbi Jacob J. Straub (Note: the Reconstructionist movement was founded in the late 1920s, and has gone through a very large shift in the past decade or so. I use “Traditional” here to refer to the original version of the movement as opposed to those who have shifted. Both are still called Reconstructionist, so it’s a bit confusing. This is on the advice of one of my editors, who is themself Traditional Reconstructionist.)
You may note, neither of these talk about inventing things from whole cloth. To paraphrase one of my editors, “You don’t completely abandon [halacha], because if you did how would you have a cohesive community? Even in a ‘do what’s meaningful’ framework, you’re taking from the buffet, not bringing something to a potluck. Even if you don’t see halacha as binding, there are limits.”
(Again, disclaimer that the above knowledge of non-Orthodox movements comes from my editors, and any errors are mine.)
The next section is “Prayers for Mikveh.”
As a note, I’m going to censor the names of God when I quote actual blessings, as per traditional/Halachic practice. I’ll be putting brackets to indicate my alterations.
I’m not going to go much into detail here, because frankly my Hebrew isn’t good enough, and the six different people I asked for help gave me at least six different answers, but I will touch on it a bit.
First, the Guide gives a link to an article on Traditional Mikveh Blessings from Ritualwell (here is a link on the Wayback Machine, since the original requires you to make an account). Ritualwell is a Reconstructionist Jewish website, and accepts reviewed submissions. Here is their about page. The blessings on this page, as far as I know, are in fact exactly what it says on the tin. I’m not sure the first one, asher kidshanu b’mitzvotav v’tzivanu al ha-t’vilah, is said for non-obligatory immersions (i.e. not for niddah or conversion), as it is literally a blessing on the commandment. The second blessing at that link is Shehecheyanu, which the Guide also suggests as a good prayer. This is the traditional form of the blessing, given at Ritualwell:
Baruch Atah Ado[-]nai Elo[k]eynu Melech Ha-Olam shehekheyanu v’kiyimanu v’higiyanu lazman hazeh.
Blessed are You, [LORD] our God, Monarch of the universe, Who has kept us alive and sustained us, and brought us to this season.
(As a quick note, you may notice this is not quite how they translate it on Ritualwell–I have no idea why they say “kept me alive,” as it’s definitely “us” in the Hebrew. There’s a long tradition, in fact, of praying for the community rather than ourselves as an individual, but that’s not the point of this post.)
The Guide, however, gives an alternate form:
B’rucha At y[-]a Elo[k]eynu Ruakh haolam shehekheyatnu v’kiyimatnu v’higiyatnu lazman hazeh. You are Blessed, Our God, Spirit of the World, who has kept us in life and sustained us, enabling us to reach this season.
Under the assumption that most of you don’t know Hebrew, I’m going to break this down further. The main difference between these two is grammatical gender–the traditional blessing uses masculine forms, which is common when referring to God. However, while there are often masculine descriptions of God, it is worth noting that Hashem is very specifically not a “man”--God is genderless and beyond our comprehension, and masculine is also used in Hebrew for neutral or unspecified gender. A whole discussion of gender and language is also beyond the scope of this post, but for now let’s leave it at: changing the gender for God in prayer is pretty common among less traditional Jews, and that’s fine. Some of the changes they make (or don’t make) here are interesting, though. The two letter name of God they switch to is–despite ending in a hey (the “h” letter)–not feminine grammatically feminine. I’m told, however, that some progressive circles consider it neutral because it “sounds feminine.” “Elo-keynu” is also grammatically masculine, but a) that’s used for neuter in Hebrew and b) it’s also technically plural, so maybe they didn’t feel the need to change it. Though if that’s the case I would also have thought that Ado-nai (the tetragrammaton) would be fine, as it’s also technically male in the same way. I’m also not sure why they didn’t just change ”Melech HaOlam” to “Malkah HaOlam,” which would be the feminine form of the original words, but perhaps they were avoiding language of monarchy. It’s apparently a not uncommon thing to change.
One of the responses I got said the vowels in the verbs were slightly off, but I can’t say much above that, for the reasons given at the beginning of this section.
Also, and this is comparatively minor, the capitalization in the transliteration is bizarre. They capitalize “At” (you) and “Elo[k]eynu” (our God), but not “y[-]a…” which is the actual name of God in the blessing and should definitely be capitalized if you are capitalizing.
The Guide next gives a second blessing that can be used:
B’rucha at shekhinah eloteinu ruach ha-olam asher kid-shanu bi-tevilah b’mayyim hayyim. Blessed are You, Shekhinah, Source of Life, Who blesses us by embracing us in living waters. -Adapted by Dori Midnight 
The main thing I want to note about this is that…that’s not an accurate translation. It completely skips the word “eloteinu.” “Ruach ha-olam” means “spirit/breath of the universe/world,” not “Source of Life,” which would be “M’kor Ha-Olam,” as mentioned above. “Kid-shanu,” as she transliterates it, means “has sanctified us,” or “has made us holy,” not “blesses us”--both the tense and the word are wrong. “Bi-tevilah” doesn’t mean “embracing us,” either, it means “with immersing.” In full, the translation should be:
“Blessed are You, Shekhinah, our God, Spirit of the World, Who has sanctified us with immersion in living waters.”
The Shekhinah is an aspect/name of God(dess), though not a Name to the same level as the ones that can’t be taken in vain. It refers to the hidden Presence of God(dess) in our world, and is the feminine aspect of God(dess), inasmuch as God(dess) has gendered aspects–remember, our God(dess) is One. It’s not an unreasonable Name to use if you are trying to make a prayer specifically feminine.
(Though do be careful if you see it used in a blessing in the wild, because Messianics use it to mean the holy ghost.)
“Eloteinu” is, grammatically, the feminine form of Elokeinu (according to the fluent speakers I asked, though again I got several responses).
It is, again, odd that they don’t capitalize transliterated names of God, though here there is more of an argument that it’s a stylistic choice, Hebrew not having capital letters.
The Guide then repeats the link for Ritualwell.
Finally, we come to the last section, “Resources and Our Sources:”
First, they credit the Kohenet Institute and two of its founders. I do not want to go on a deepdive into the Kohenet Institute also, as this is already long enough, but I suppose I should say a bit.
The Kohenet Institute was a “clergy ordination program, a sisterhood / siblinghood, and an organization working to change the face of Judaism. For 18 years, Kohenet Hebrew Priestess Institutes founders, graduates and students reclaimed and innovated embodied, earth-based feminist Judaism, drawing from ways that women and other marginalized people led Jewish ritual across time and space” (Kohenet Hebrew Priestess Institute Homepage). It closed in 2023.
I have difficulty explaining my feelings about the Kohenet Institute. On the one hand, the people who founded it and were involved in it, I’m sure, were very invested in Judaism and very passionate in their belief. As with the authors of the Guide, I do not mean to attack them–I’m sure they’re lovely people.
On the other, I have trouble finding a basis for any of their practices, and most of what practices I do find trouble me–again, with the caveat that I am very much not into mysticism, so take my opinion with a grain of salt.
Of the three founders, only one (Rabbi Jill Hammer) seems to have much in the way of scholarly background. Rabbi Hammer, who was ordained at the Jewish Theological Seminary (a perfectly respectable school), has at least one article where she quotes the New Testament and a Roman satirist making fun of a Jewish begger who interpret dreams for money as proof “that Jewish prophetesses existed in Roman times,” which to me at least seems like saying that the Roma have a tradition of seeresses based on racist caricatures of what they had to do to survive, if you’ll pardon the comparison. In the same article, she says that Sarah and Abigail, who are listed in the Talmud as prophetesses “are not actually prophetesses as I conceptualize them here,” (pg 106) but that “abolitionist Ernestine Rose, anarchist Emma Goldman, and feminist Betty Friedan stand in the prophetic tradition.” Given God says explicitly in the text, “Regarding all that Sarah tells you, listen to her voice” (Genesis 21:12), I have no idea where she gets this.
The second founder, Taya Mâ Shere, describes the Institute on her website as “spiritual leadership training for women & genderqueer folk embracing the Goddess in a Jewish context,” which to me is blatantly what I and some of my editors have taken to calling Jews For Lilith. Now, it is possible this is a typo. However assuming it is not, and it would be a weird typo to have, this rather clearly reads as “the Goddess” being something one is adding a Jewish context to–which is exactly what I mean when I say this guide is taking Paganism and sprinkling a little Judaism on it. If it had said “embracing Goddess in a Jewish context,” I’d have no problem (aside from weird phrasing)--but “the Goddess” is very much a “divine feminine neo-pagan” kind of thing. We don’t say “the God” in Judaism, or at least I’ve never heard anyone do so. We just say God (or Goddess), because there’s only the one. In fact, according to this article, she returned to Judaism from neo-Paganism, and “began to combine the Goddess-centered practices she had co-created in Philadelphia with what she was learning from teachers in the Jewish Renewal movement, applying her use of the term Goddess to Judaism’s deity.” The “Goddess-centered practices” and commune in Philadelphia are described earlier in the article as “influenced by Wiccan and Native American traditions, in ways that Shere now considers appropriative (“After Kohenet, Who Will Lead the Priestesses?” by Noah Phillips).” I’m not sure how it suddenly isn’t appropriative now, but taking the Pagan practices you were doing and now doing those exact same rituals “but Jewish” is, in fact, still Pagan.
Shere also sells “Divining Pleasure: An Oracle for SephErotic Liberation,” created by her and Bekah Starr, which is a “divination card deck and an Omer counter inviting you more deeply into your body, your pleasure and your devotion to collective liberation.”
I hate this.
I hate this so much.
For those who don’t know, the Omer is the period between the second day of Passover and the holiday of Shavuot, 50 days later. It’s named for the Omer offering that was given on Passover, and which started the count of seven weeks (and a day, the day being Shavuot). The Omer, or at least part of it, is also traditionally a period of mourning, much like the Three Weeks between the fasts of the 17th of Tammuz and the 9th of Av–we don’t have weddings, we don’t listen to live music, we don’t cut our hair. It commemorates (primarily) the deaths of 24,000 students of Rabbi Akiva in a plague (possibly a metaphor for persecution or the defeat of the Bar Kochba revolt). It is often used as a time for introspection and self-improvement, using seven of the Kabbalistic Sephirot as guides (each day of the week is given a Sephira, as is each week, so each day of the 49 is x of y, see here). It’s not, as Shere’s class “Sex and the Sephirot: A Pleasure Journey Through the Omer” puts it, a time to “engage…toward experiencing greater erotic presence, deepening our commitment to nourishing eros, and embracing ritual practices of…pleasure.”
The final of the founders, Shoshana Jedwab, seems to be primarily a musician. In her bio on her website, scholarship and teaching are almost afterthoughts. I can find nothing about her background or classes. She’s also, from what I’ve found, the creator of the “sound mikvah.”
So all in all, while I’m sure they’re lovely people, I find it difficult to believe that they are basing their Institute on actual practices, particularly given they apparently include worship of Ashera as an “authentic” Jewish practice, see the above Phillips article and this tumblr post.
The institute also lists classes they offered, which “were open to those across faith practices - no background in Judaism necessary.” If you scroll down the page, you will see one of these courses was titled “Sefer Yetzirah: Meditation, Magic, & the Cosmic Architecture.” Sefer Yetzirah, for those of you unaware, “is an ancient and foundational work of Jewish mysticism.”
You may recall my saying something some 5700 (yikes) words ago about Jewish mysticism (i.e. Kabbalah) being a closed practice.
You may see why I find the Kohenet Institute problematic.
I will grant, however, that I have not listened to their podcasts nor read their books, so it is possible they do have a basis for what they teach. From articles I’ve read, and what I’ve found on their websites, I am unconvinced.
Returning to our original document, the Guide next gives several links from Ritualwell, which I’ve already discussed above. After those, they give links to two actual mikvah organizations: Mayyim Hayyim and Immerse NYC. Both are reputable organizations, and are Open Mikvahs. Neither (at least based on their websites) seem to recommend any of the nonsense in this Guide. In fact, Mayyim Hayyim explicitly does not allow non-Jews to immerse (unless it’s to convert). ImmerseNYC has advice to create a ritual in an actually Jewish way. I would say the link to these two groups are, perhaps, the only worthwhile information in this Guide.
They then list a few “mikveh related projects,” two of which are by the writers. The first, Queer Mikveh Project, is by one of the authors, Rebekah Erev. The link they give is old and no longer works, but on Erev’s website there is information about the project. Much of the language is similar to that in this guide. The page also mentions a “mikvah” ritual done to protest the Dakota Access Pipeline, in which “the mikveh…[was] completely optional.” And, of course, there was an altar. The second project, the “Gay Bathhouse” by (I believe) the other author and Shelby Handler, is explicitly an art installation.
The final link is to this website (thanks to the tumblr anon who found it), which is the only source we’ve been able to find on Shekinah Ministries (aside from a LOT of Messianic BS from unrelated organizations of the same name). So good news–this isn’t a Messianic. Bad news, it also seems to have a shaky basis in actual Jewish practice at best. It is run by artist Reena Katz, aka Radiodress, whose MKV ritual is, like “Gay Bathhouse,” a performance project. As you can see from the pictures on Radiodress’s website (cw for non-sexual nudity and mention of bodily fluids), it is done in a clearly portable tub in a gallery. As part of the process, participants are invited to “add any material from their body,” including “spit, urine, ejaculate, menstrual blood,” “any medication, any hormones they might be taking,” and supplies Radiodress offers including something called “Malakh Shmundie,” “a healing tincture that translates to “angel pussy” made by performance artist Nomy Lamm” (quotes from “An Artist’s Ritual Bath for Trans and Queer Communities” by Caoimhe Morgan-Feir). The bath is also filled by hand, which is very much not in line with halacha. Which, if you’re doing performance art, is fine.
But this Guide is ostensibly for authentic Jewish religious practice.
And with that (aside from the acknowledgements, which I don’t feel the need to analyze), we are done. At last.
Thank you for reading this monster of a post. If you have made it this far, you and I are now Family. Grab a snack on your way out, you deserve it.
Further Reading and Resources:
https://www.mayyimhayyim.org/risingtide/members/
https://www.mikvah.org/directory
https://www.mayyimhayyim.org/
http://www.immersenyc.org/
https://aish.com/what-is-a-mikveh/
https://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The-Mikvah.htm
https://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-Vessels-Tevilat-Keilim.htm
https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/
Meth, Rabbi Ephraim. 50 Mikvahs That Shaped History. Feldheim Publishers, 2023.
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lazylittledragon · 2 months ago
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mini mcm dump 🖤
only 24 hours out and i already want to go back
(puppetstarion was made by bokkicat!!)
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nachobsns · 2 months ago
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Hello - I was impressed and extremely relieved by what you wrote in the post about the cult mentality of the Left RE Israel and accusations of genocide. You mentioned that you bought into the mindset until recently. If it's all right for me to ask, what was it that helped you break out of it? (Please feel free to delete/ignore if you'd rather not answer!)
thank you!! and no worries about asking— i think i put something in my pinned post about how people are welcome to send asks about this stuff, although my story isn’t super interesting. i fell down the typical online rabbithole, a couple weeks after october 7; i knew what had happened, at least vaguely, but the posts trickling onto my dash were all about the (undeniably tragic) loss of life in gaza, with little to no acknowledgment of the hamas atrocities that had started the war, so my narrative was pretty one-sided from the beginning. it just continued to snowball as the months went on and people became more radicalized, calling into question the reality of the 10/7 attacks and the humanity of all israelis. i never went all the way down the pipeline to full-on endorsing hamas or justifying their attacks, at least on a personal level, thank god, but i would reblog other people’s posts referring to hamas as a “resistance movement” and calls to boycott starbucks and mcdonald’s and condemnation of the “zionist media” etc etc etc. what pulled me out of it wasn’t any one thing— if someone had directly called me on my flawed logic and antisemitic biases while i was in this mindset, i doubt it would have done much, just reinforced my belief that i was on the “right side of history” and zionists were aggressors who couldn’t be reasoned with. it was mostly just passive observance and a slow exposure to other perspectives. i’m pretty sure the first post that led me to question my thinking was an ask on jewish-vents, which popped up on my dash in like, late july. this led me down another rabbithole, first scouring every single post on jewish-vents, then moving on to more popular jewish blogs that i had seen on “zionist blocklists” (applesauce42069, xclowniex, and spacelazarwolf were probably some of the blogs that influenced me the most, though i told myself i was just hate-scrolling at first, lol). i felt incredibly guilty seeing all the harm the movement i was a part of had caused to random jews and israelis just trying to live their lives and i realized how it went against everything i believed about how minority groups should be treated. from there, the aspect of actually undoing my thinking and changing my behavior for the better still took several weeks. denial of jewish indigenity to the levant in the face of tantamount archeological and cultural evidence was the first to go, as well as any ambiguity in my feelings about hamas. after that, it’s mostly been a slow process of redefining the idf’s actions from a “genocide” to a “war.” i still believe that what’s happening in gaza is unconscionable and horrific, and that too many innocent civilians have died, but i also understand how difficult it is to fight against a terrorist group that systematically embeds itself in civilian populations, and that the ratio of militant to civilian deaths is incredibly low compared to most urban warfare. i quietly deleted my old blog in early august— if i had directly engaged in harassment against jews, i likely would have kept it to make amends to the harmed parties and put a face to my actions, but as was, i had just contributed to the larger atmosphere of antisemitism on this site, and i felt uncomfortable knowing that i had a blog full of sentiments that no longer matched my values and beliefs. i decided i would be better if i took my endorsement out of the equation entirely, because when you’re looking through the notes of a post, it obviously doesn’t matter if someone who’s reblogged it no longer agrees with what was said— their notes still count as tacit approval, and i did not want approval of this “activism” attached to my online presence. i still have unwanted kneejerk reactions that crop up sometimes, particularly around the fundraiser posts from people “in gaza”; even though i know logically that they have all the markers of scams, there is still a part of me that really wants to believe i could help.
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broh3m3 · 4 months ago
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'#missing the old men' are there more old men? Can you tell us about the old men? 🥺👉👈
Behold, more old men! Not the most confident with getting Kalims face the way I want it to look (bear with me, most of these sketches are from earlier this year) but he exists! It's very important to me that he lives a long life in at least one timeline
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Small notes on their faces/wrinkles: -Jamil has more wrinkles around his forehead/eyebrows with a sharper cheek bone. -Kalim's eyebrows have a feathered effect where it tapers outwards, and he's got a more prominent crows feet.
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like so! I'm hoping to flesh them out more as I study older features, but these are the main points for now
Misc notes under the cut 🐍🦦
-He puts up a stoic face so that others won't bother him, but the kids of Silk City regard Jamil as an eccentric figure with lots of fun stories to tell about his travels. He's well loved.
-Kalim uses a cane to walk and is the frailer of the two. He's a little more subdued with age and his memory is poor, but he's always able to recount his memories of NRC, friends and Jamil with a bright smile and waay too many side plots. Jamil still holds himself with a strong gait and would rather keel over than be assisted, but he's got the worse eyesight (side effect of his signature spell) and experiences minor body aches in his arm/hands. -I think this kind of just goes on par with the regular scarabia/jamikali antics but they're casual with their skin ship, neither really notices unless it's called out. You'll often find one supporting the other with a hand by the waist while they walk.
-Though he's chided for it, Kalim makes it a routine to look after Jamil's hands every morning (it's important!) On the opposite, Jamil is the one that encourages Kalim to walk with him, even if it's only for short periods. In their later years, carpet is often accompanying them to help out when it can.
-When his strength begins to decline and he's bedridden, Kalim resorts to using his water magic to communicate. Jamil doesn't like it, but it's more of what it entails rather than the gesture. He talks more to fill the silence, sometimes responding back with his own magic. -Kalim's the first to go. Depending on how his life panned out, Jamil either stays in Silk City for the remainder of his days (if he came back to retire) or leaves to go on one final adventure, taking carpet with him (if he stayed with Kalim.)
-The detail of him wearing Kalim's feather accessory was inspired from a fic collection ! I'm happy it was noticed
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littlecrittereli · 4 months ago
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Wanted to doodle some comfort bros to balance out the angst of my recent posts lol
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Hey pookies! Just wanted to say I really appreciate all the love and support I've been receiving lately for Decoded! I always love your comments/asks/fanart/memes, it genuinely has been bringing me so much joy and I'm so grateful for it <3
I know I said I had a lot of art to post (and then proceeded to post none of it LOL) I'm just a little overwhelmed rn with some life stuff so sorry for the wait! I also have a lot asks that I haven't gotten to and I apologize for that as well!
Trying my best to keep up, but I haven't had a lot of time recently. Art's gonna be a little delayed, but don't worry Chapter 8 is still gonna come out this Saturday as scheduled!
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bloobydabloob · 5 months ago
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Holy shit I love your Dirk interpretations, it's so true and I could talk about this shit forever. I feel like another part of his character that people seem to forget (along with Roxy for some reason) is that he's from the future in solitude in an apocalyptic wasteland. I just see that part of his character always removed which is disappointing because I feel like that's a pretty big part, especially regarding his themes around technology, his brother's theme of Time, his own isolation, and how he plays in the vastness of the universe and spacetime.
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Art I drew related to the subject because I like to respond to asks with art.
But absolutely. I certainly understand where the lack of discussion over his isolation + upbringing comes from, considering a majority of the fanbase that I have seen builds their ideas based on their own version of postcanon. I’m not entirely sure how that would be fixed, but certainly even in the somewhat recent past I would see a lot more content regarding his upbringing both literally and symbolically. I don’t have much to add regarding the things you’ve mentioned, because they just are what they are. Dirk being confined to a singular room left to him by a father figure he never met, in a future where the only other person left on the planet is someone he cannot pursue a relationship of because of himself, with purely 3 robots to keep him companion, one being an exact replica of his own brain who is *also* trapped inside a pair of glasses, is about as literal as it gets to me.
The contrast to me involving the flooded, organic world in comparison to the little speckle of Dirk’s apartment packed with the dude and his technics is not only a representation of his isolation and entrapment within himself, but also of his lack of control. I think his obsession with & themes of control are a direct product in the case of Dirk specifically *of* this kind of upbringing. His themes of technology are also related to his themes around control. So much of his character is actually revolved around this to me like so much. Dirk is so deeply disconnected from humanity in every way and so much of his character + symbolism is based around that.
It doesn’t even have to be about the symbolism or anything though. It’s just pretty *interesting* in the literal sense that he lives in the middle of the ocean in the future. There’s not only a lot to theorise on to do with his young life there, but on how it might affect him in the way he acts for the rest of his life. The latter part is probably what I see mentioned the most by people talking about Dirk regarding this, I’m surprised I don’t see more discussion on the former too though. I really ought to actually talk more about Homestuck stuff on here. I will do it myself.
Roxy & Dirk’s relationship is largely ignored though because there is a narrative a certain demographic spreads that Dirk resented and blamed Roxy for her interest in him, and thus too many people believe that their relationship was or would continue to be an abusive one. Realistically, I believe it’s important to acknowledge that the way Roxy treated Dirk regarding his homosexuality wasn’t right while still acknowledging the obvious amount of respect and admiration Dirk had for Roxy. I mean we have a huge piece of dialogue from their post trickster mode conversations on the quest beds from Dirk purely stating how he feels about Roxy that people completely ignore somehow. I think this usually happens to characters that are women though. I know everyone says it, but it is true. Jane gets the exact same treatment of boiling her down to solely her negative aspects. The things I see completely mischaracterising both of them are horrific.
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I mean how much more explicit can it get that their relationship is obviously very important to Dirk? But I digress. I think the best or I should say “most interesting” interpretations of their relationship usually come from DirkRoxy shippers actually.
I would be interested to hear about Dirk’s relation to his brother’s theme of time though. I don’t have any thoughts on this and I don’t recall ever hearing anyone talk about it before. If you or anyone else would be willing to enlighten me I’d be thrilled.
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chrliekclly · 8 months ago
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i like that you post a lot about homosexuals. keep up the good work
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heretherebeturtles-comic · 3 months ago
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Hello! Many people have said this but ill say it too, I LOVE YOUR COMIC SO MUCH ( ´ ▽ ` ).。o♡
I really wanted to ask you about how you do the backgrounds? (Something i struggle with) whats the process? Like from start to finish, also, to do the rise backgrounds do you use reference from the show and generally real photo of ny? Or do you come up with them? And last question- The shadow and light on the background- Like HOW
i know it’s a lot of questions but i’m just so curious qwq and wanna learn to be better, thank you again in case you read this and respond, in case you don’t, i hope you have a nice day and a wonderful life uwu keep up the great work! (≧◡≦) ♡
Backgrounds are a really broad subject and I'm always a little overwhelmed when asked this question. Just like drawing the human body, backgrounds take time, repetition, and practice!
My answer got a bit long, so it's going under a read more :) but if you digest info better in video format I found this on youtube
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It pretty much goes over everything I wanted to say, but in a much better way. I wish I had found it before writing all this out lol
ok, first of all, I'm not a teacher nor was I built to be one of those cool helpful art tutorial people who do a full coloured tutorial filled with illustrations. This is just going to be a messy "how I do backgrounds / environment layouts from start to finish." kinda thing.
... lets start with a sight tangent.
Sketch from Life!!!
If you want to get better at backgrounds I recommend doing some sketching out in the real world!
When I was first getting into doing backgrounds I went to cafes and parks to just sketch the buildings and objects. Sketch rocks, flowers, clumps of grass, garbage cans, bottles, tables, street signs, etc. If you are drawing a tree observe how the trunks twist, how the bark flows, or how the leaves are bunched.
If you can't leave the house the same still applies! Sketch the interiors of your house, the walls, or common objects like chairs and bookshelves. How are objects stacked? items on the floor?
If you aren't comfortable with drawing outside or in public you can take some photos to draw from! They are good for practice and you can use them again as references later. Alternatively you can find pictures online of buildings and objects to sketch as practice.
All spaces have objects in them, it becomes easier to draw those kinds of spaces when you already have spent time observing and sketching them.
ALSO! They don't have to be good sketches! It's just to build out your mental catalogue and strengthen your perception of perspective.
now the actual thing...
BACKGROUNDS
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(the pictures used for this are my own. I dug them out of my 2022 folder)
Backgrounds have slightly different rules based on what you are making them for. Videogame Environment Concept Art vs Animation Layouts vs Comic Backgrounds vs Illustration backgrounds.
They all follow the same basics, which I will go over here, but the intention and function of those designs are going to be different. It's all about how you set up the scene and what it's purpose is!
Brainstorming and Thumbnailing
I like to think about a location as though it is a character. An abandoned old house with creaky sagging floorboards is very different from a futuristic space ship with sharp metal floor panels. A gas station has a very different feeling from a library.
I usually start by asking what is this location's story? Why was it built and for what purpose? What kinds of things does this room need to fulfill that purpose? You don’t need solid answers, but its good to be thinking about it while you are working.
Next, sketch some ideas for how this place is going to look. For me, this usually involves drawing the idea from multiple angles and then making lists & small sketches of the objects I think should be filling the space.
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Example: The main character of my original work is a Wanderer. They collect a lot of things on their travels, but those items have to be small enough to be easily carried in a backpack. I wanted his room to be in the corner of an attic, walled off by curtains, and filled with trinkets. You can see some of my brainstorming above.
References
I only look for references after I've done some sketching and planning; this is to solidify my idea first so that I don't accidentally copy anyone else's work. I will make a moodboard with pictures of lighting, colours, items, rooms with specific ceiling beams, old chairs, etc. basically whatever I feel fits the vibe.
Honestly, I don't use references as much as I should. For ROTTMNT fanart I look at backgrounds and screenshots from the series to study the style. I also reference actual photos of NYC to get a feel for how Rise condenses the visual information.
In general, it's good to have references of real life objects/locations, because there are so many details like cracks in pavement, stickers on polls, crowning on buildings, fancy fencing, weird chair legs, etc. that you might not think of. It's the imperfect details that can make a location feel more alive.
Perspective
Once you have your chosen sketch we move to.... the infamous perspective boxes. Doing backgrounds is just learning to be comfortable drawing So Many boxes and carving items out of them.
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Many better artists than myself have made videos on perspective, vanishing points, and all the technical bits. Videos like THIS ONE and THIS ONE are helpful (this post is great too!!). There are probably a lot of classes to be found on Skillshare or Schoolism. I learned a lot of this in my college art course, so I can't give you a specific video which helped me.
You can get by and be a good artist without learning this stuff. There are quite a few successful artists who have admitted they never bothered to learn perspective (one of these people even made a whole graphic novel series).
I personally avoided properly learning this stuff until I was in my 20s because I thought it would be boring and difficult to do. tbh I really wish I had learned it earlier because it's so much fun to make those silly little boxes imo. It looks scary and complicated but, just like drawing humans, it just takes time, repetition, and practice to develop the knowledge and skills.
Cleanup
You have your boxes and lines! Cool! Now to make a scene out of it. Fill in the details, get everything placed were you want it! Generally, the lines of each item will point back towards the horizon line, but they can have different perspective points.
Generally you would want to clean it up and get your room completely sketched before doing the lineart. I tend to combine the steps (not recommended)
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Lineart
I've mentioned how I do this before. Closer objects have thicker lines and more detailed inside. Further objects have thinner lines and less detail. I didn't quite achieve that balance with the image below, but it's close enough.
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Colours and Shading will have to be a separate post. In the meantime, I highly recommend the book "Color and Light" by James Gurney. I used to borrow it from my local library and a good chunk of my knowledge was learned from it :)
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batbabydamian · 20 days ago
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what is your fav damian/robin outfit- canon, hc or elsewise? i love the way you draw damian btw!!
visually, it would have to be the Patrick Gleason/Jonboy Meyers Rebirth suit read Robin: Son of Batman (2015)!
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Jonboy Meyers concept art and Robin: Son of Batman (2015) #1
so many iconic bits - his hood!! tunic!! red and green lace-up knee-high boots!! extra gold accents!! really solid shapes and details that can translate well in any artist's style!! idk it's a design that looks good in almost any hands, whether it's in rest or action
few of my fav artists drawing this suit:
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Robin: Son of Batman (2015) #4
ofc Patrick Gleason!! chunky lace-up boot to face! fluttering gold accented hood/cape! also my excuse to show off this ridiculously cool panel look at Damian's stabby bracers and narrowly missing a scar to his eye
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Super Sons (2017) #2 and #15
love how Jorge Jimenez leans into the drapery bits, like Damian's cape/hood and bottom of his tunic that really accents his slim design and sharp posing. he's probably my fav example of using Damian's suit details for extra energy in the secondary action down to his shoe laces!!
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Adventures of the Super Sons (2018) Covers #12 and #3
it's Dan Mora LOL idk what else to say...anything looks sleek. the second pic is just cool posing to me - capturing the twisting and arcing leap in midair RAD
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Challenge of the Super Sons (2020) #2
Jorge Corona's one of my absolute favs in the industry, his traditional inks and overall style is so shaped! textured! frenetic! it's always fun to see how he translates designs, and you can see his style/Damian evolution in Robin War (2015) #1, Nightwing (2016) #42 (DICK & DAMIAN + WIGGLES!!), Challenge of the Super Sons (2020) #2-3, and Robin (2021) #4!
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The Boy Wonder (2024) #1 and Truth & Justice (2021) #6
Juni Ba's rendition of the suit!! especially adding that lil bird skull🥺 along with Corona, Ba's style exaggerates some details and proportions for extra appeal, like Damian swimming in his hood and cape!! his big ribbony boot laces!!
sentimentally, Damian's original Robin suit by Frank Quitely is my fav - the blueprint for his hood and lace-up boots!! it always makes me think of Batman and Robin (2009) especially #4 🥺
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Dick calls out the disadvantage of Damian's hood, even physically challenging him. then it rains and Damian gives Dick this smug look, but Dick just smiles in good humor 😭
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The Batman Files has a drawing and note that says it's Dick's design for Damian's Robin uniform, which contradicts the comic but i still think it's cute to mention!! like maybe Damian wasn't satisfied by Dick's work until he would add a hood, so there's older drafts somewhere in the cave lol
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lambouillet · 2 months ago
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would lambert like burgers. its been tearing at my mind they dont know what a burger tastes like would they be indifferent? would they despise it and wish it would despawn in their universe effective immediatley. or woudl the burder rem life chanigng wougl they make the cults local chef create their own speical burgers would the burg pelase i ned to knwo
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YKNOW TBH I honestly think lambie wouldn't be crazy for food in general anymore, even burgers, so ultimately very indifferent to it since they don't need to eat anymore to sustain their body. The only times they decide to eat something is for special occasions and or desperate situations. For extra hearts for crusades!
This is largely based on how my gameplay started out eating everyday to coming to a point that the sermons were enough that i got rid of my own cooking station entirely. so they weren't like this at the start, but the more they became less in contact with their mortality and closer to their godhood the more that mortal pleasures become "below them" if you catch my drift
GOAT HOWEVER is a different story i I think theyd love a burger, maybe some fries too, They're in the same boat as Lambie where food isnt a neccesity anymore. But compared to lambie i think goat doesn't let their immortality stop them from enjoying the things they enjoy. probably tethering them to the mortal plain and as a say to how theyre impure compared to lambie by indulging in vices but like, let's be honest. What kind of freak weirdo would reject food altogether. A real nutcase if you ask me. A real utter looney.
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